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The Islamic Welfare State Concept and Practices

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Al Qalam, December 2019,Vol 24,Issue :2 The Islamic Welfare State

The Islamic Welfare State

Concept and Practices
Sher Muhammad: Assistant Professor of Political Science, Govt. College
Bhalwal, Sargodha Pakistan
Hafiz Muhammad Ramzan: Ph.D. Scholar Department of Islamic Studies
Punjab University, Lahore
.
Abstract:
The concept of the welfare state has gained popularity over the
last few decades and every state now likes to call itself a welfare
state. In most of welfare state concepts, the main concentration
is on the material welfare of the people. The Islamic notion of the
welfare state is comprehensive because it aims at achieving the
total welfare of mankind. Some diverse models provide insights
into the different kinds of welfare states, but less attention has
been given to understand the Islamic model of the welfare state
because no such state exists in the world. This paper is intended
to explore the essence and the potential of the Islamic concept
of the welfare state. It also discusses the principle of welfare in
Islamic sources and whether the Islamic concept of welfare
State is practicable in the modern world. This paper seeks to
study the interrelationship between the political and economic
contents of the Islamic way of life and discusses the nature and
functions of the Islamic State toward peoples' wellbeing. The
Islamic concept of the Welfare State is based not only on the
manifestation of economic values but also on the moral and
spiritual, social and political values of Islam. The article will
further discuss the various policies of Islamization in Pakistan.
This paper will maximize the scope of this debate on the welfare
state.
Key Words: the welfare state, politics, economic.
Introduction
The concept of the welfare state has become very popular in recent
times. There are different connotations of the term „welfare state‟ and this is
the reason that the welfare ideals and policies almost differ from state to
state. However, there are some generally understood meanings of this
ideology. In a welfare state, the government assumes responsibility for the
provision of a minimum standard of living for every citizen. The welfare
state is a concept of government in which the state plays a key role in the
protection of the economic & social well-being of its citizens. It is based on
the principles of equality of opportunity, equitable distribution of wealth, and
public responsibility for those who are unable to avail themselves of the
minimal provisions for a good life. There are two main interpretations of the
idea of a welfare state. A model in which the state assumes primary
responsibility for the welfare of its citizens through the provision of social
security for all against accident, sickness, unemployment, old age, and
disability. This requires tight bureaucratic control over the people concerned,
with a maximum of interference in their lives to establish who is "in need".
This model is dominant in U.S. According to the second model the state
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Al Qalam, December 2019,Vol 24,Issue :2 The Islamic Welfare State

distributes welfare with little bureaucratic interference as possible, to all

people who fulfill easily established criteria (e.g. having children, receiving
medical treatment, etc.). This requires high taxing of which almost
everything is guided back to the taxpayers with minimum expenses for
bureaucratic personnel. This model is dominant in Scandinavian countries.
Islamic Concept of Welfare State
Western concept of the welfare state is based either on the Marxian
philosophy or the principles of welfare economics of Professor Pigou 1. The
material welfare of the people is the fundamental aspiration of these models
but spiritual and moral needs are neglected. The Islamic welfare state is
different from other welfare states. If there is any resemblance, it does not
mean it is on the same premises. Two major economic systems of the world
have a different concept of economy. Capitalism demands a free economy,
having a focus on personal liberty in means and production of wealth and
dislikes government interference. Communism prefers to safeguard
collective welfare than individual interests. It gives full control to the
government over the economic system. The Islamic concept of the welfare
state differs fundamentally from the prevalent notions of the welfare state.
The Islamic welfare state is all-inclusive that it aims to keep a balance
between the individual and collective wellbeing of the citizens. Islam put
only restrictions on individual liberty which are necessary for collective
welfare2. In this way, Islam adopts a middle way to keep a balance between
different people and the segment of society. Economic welfare is merely a
part of achieving the total welfare of mankind because its social and
economic effects are wholesome. It is also argued that the state is viewed by
Islam as an instrument for the realization of the ultimate goals, both spiritual
and material, of the Islamic society. “Islam has created a society more free
from widespread cruelty and social oppression than any society had ever
been in the world before”3. As a matter of fact, the Islamic concept of the
Welfare State is based not only on the manifestation of economic values but
also on moral and spiritual, social and political values of Islam
Islam aims at material as well as the spiritual welfare of its followers.
The primary objective of an Islamic state is, therefore, to establish an ideal
society based on justice, equity, and virtue. The Islamic State not only
establishes the system of Allah's worship (i.e., Salat or Prayer) but also
establishes the system of Zakat. Thus, both the spiritual and material well-
being of the individuals are aimed at by the Islamic state. The Islamic
welfare state performs a number of functions, aimed at material welfare of its
people include provision of basic necessities of life for all, ensuring of a
comprehensive social security system, establishment of social justice, etc.,
whereas its functions for the spiritual well-being of its people include
establishment of Islamic system of life for the Muslims and full religious
freedom for the non-Muslims.
There are few fundamental pre-conditions for the creation of an Islamic
State. Islam always stressed the need for organization and authority in
Muslim society. Umar, the second Caliph (R.A) highlighted that “there could
be no ideal society without an imam (sovereign) and there could be no imam

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Al Qalam, December 2019,Vol 24,Issue :2 The Islamic Welfare State
4
without obedience.” Another famous Islamic jurist also indicated that;
“there is Ijma (consensus) among Muslims scholars that there must be a
caliph (Imam) in a Muslim society.” It is argued that in the absence of an
imam could only result in chaos. The institution of the caliphate is a Shari‟a
requirement and all Muslims are obliged to establish and maintain it. In
Islam, the state is an instrument for the realization of the ultimate goals of
Muslims' life and these ideals of Islamic society will not be accomplished
without a value-oriented state. A famous Muslim poet and thinker
Muhammad Iqbal also stated, "The state according to Islam is only an effort
to realize the spiritual and material pursuit in the human organization."5 The
Caliph or Imam in an Islamic state does not have absolute authority, it is a
delegated power from God and he is bound to govern the state by following
Shari‟a. The second requirement is mutual consultation and authority should
be exercised democratically. The Qur'an has several verses on this subject.
 “And consult them in affairs” 6
 “And they conduct affairs by mutual consultation”7
 “Sovereignty is for none but God.” 8
 “Is it not His to create and to govern” 9
According to Shari‟ah, God is sovereign and the authority for its
materialization exists in the hands of the general public. It is the religious
obligation of the Caliph to run the affairs of state through the consultation
with the Ummah or its rightful representatives. The third requirement is the
commitment of the Islamic state to foster a good life and welfare for its
people.
The Qur'an clarifies that "the mission of the Holy Prophet (PBUH) is
defined to be a merciful blessing (Rahmah) for all mankind10. There are
many manifestations of the Islamic ideal of the welfare of the people. Quran
asked for the nurturing of "good life" (hayah al-tayyibah) and “welfare”
(Falah). It means that the state should ease hardship, devise policies to bring
prosperity, cultivate an environment of love and affection. Prophet
Muhammad (PBUH) also stressed on the welfare function of the Islamic
state: "Any ruler who is responsible for the affairs of Muslims but does not
strive sincerely for their wellbeing will not enter Paradise with them.”11 The
welfare of the whole society should be guiding principles for the policies and
programs of an Islamic state. The companions of the Prophet (PBUH) also
observed the welfare role of the Islamic State. Umar (R.A), wrote
instructions to Abu Musa, a governor of a province, “The best man in
authority is he under whom people prosper, and the worst among them is he
under whom people encounter hardship.”12
It is clear from the Quran, Sunnah and the writings of Islamic scholars
that it would be unjustified not to perceive Islamic State as a "welfare
state”13 but the important puzzle is how these standards are achieved in an
Islamic state. Islam has focused on harmonizing the spiritual and material
pursuit of life. For every Muslim, his activities should be according to
Shari'ah injunctions because it will bring the blessing of Allah in the life
hereafter.

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The distinctive feature of the Islamic welfare model is that neither it is

worldly, nor purely in the hereafter but rather complementing both to
accomplish the abundant welfare in this life (material) and the next life
(spiritual). State plays a vital role in the fulfillment of these spiritual and
material needs of individuals and society. Islam has stressed individuals to
cater to his own needs through his effort. The state has the responsibility to
provide its citizens basic needs but it does not mean individuals should not
work and Islam unconditionally condemns begging.
The Prophet (PBUH) said: "beg not anything from people." and "A man
has not earned a better income than that which is from his labor."14 Also,
Umar (RA) the second caliph discouraged begging: "no one of you should
stay away from seeking livelihood and say "O God! Give me sustenance' for
the sky will not rain gold and silver, and seek of the bounties of God and be
not a burden on others."15
Functions of the Islamic State
Holy Prophet (PBUH) has clearly stated the responsibility of the ruler of
an Islamic State: "Any ruler who is responsible for the affairs of Muslims but
does not strive sincerely for their wellbeing will not enter Paradise with
them.”16 Later Pious Caliphs and The Companions of the Prophet (PBUH)
also adopted the welfare role of the Islamic state. The Islamic State is
responsible for catering to the welfare of the citizens and relieving them of
hardships. Abu Yusuf, a renowned Muslim scholar brilliantly elucidates the
welfare character of the Islamic state, Medieval Muslim thinkers like
Mawardi17, Abu Ya'la, al-Ghazali18, Ibn Khaldun19, Ibn al-Qayyim20 and Ibn
Taymiyah21 also explained the various roles and responsibilities of an
Islamic state. The evidence in the Qur'an and Sunnah and the writings of
Islamic scholars for the welfare function of the Islamic State is so
overwhelming that it would be unjustified not to term the Islamic state as a
“welfare state”.
Every person living in an Islamic state is entitled to basic needs. Many
Muslim jurists have held that the Islamic State is responsible to provide a
minimum standard of living, in the form of necessities of life, to all those
persons who are somehow unable to achieve the same. Muslims believe that
God has assured sustenance to all His creatures on earth and the head of an
Islamic state being viceroy of God has its foremost duty to provide the barest
necessities of life to all of its citizens. In the Islamic philosophy of the state,
it is argued that could not provide the citizen's necessities of life then the
state loses its right to their allegiance.
An Islamic welfare state establishes an all-embracing social security system
for the deserving persons without any discrimination of religious belief. The
Islamic system of social security has several programs for the citizens of the
country. It includes maintenance allowances, family allowances, widow's
allowances, orphans allowances, old-age pensions, unemployment
allowances, medical aid, etc. The Islamic State is also responsible for
providing financial aid to the debtors so they can pay their debt burden. It
helps the prisoners and captives in the provision of food and clothing. It is

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the obligatory duty of an Islamic state to establish guest houses in every city
of the state.
The economic philosophy of an Islamic state is based on the concept of
social justice. It is the responsibility of the Islamic state to cater to the need
of poor people because there are people who possess nothing or too little to
meet their very necessities of life. Islamic state provides equal opportunities
to all its citizens to earn their livelihood. Islam takes two major steps to
achieve social justice. Firstly, it discourages the concentration of wealth in
few hands. Secondly, it takes a certain measure to ensure fair and equitable
distribution of wealth. Qur'an strongly condemns the hoarding of gold and
silver. “O you who have believed, indeed many of the scholars and the
monks devour the wealth of people unjustly and avert [them] from the way
of Allah and those who hoard gold and silver and spend it not in the way of
Allah - give them tidings of a painful punishment.”22 In the next verse of the
Holy Quran warns the Muslim of severe punishment on the Day of
Judgement? “The Day they will be heated in the fire of Hell, (and) so there
with their foreheads and their sides and their backs will be branded; (and it
will be said), this is what you have hoarded for yourselves; so taste what you
were hoarding.”23
While the concentration of wealth among the rich segment of society has
been strongly discouraged in various verses of the Holy book 24. To check the
concentration of wealth in few hands, unlawful and unfair means of
acquiring wealth like interest, business malpractices, hoarding, fraud, theft,
and robbery, etc, have been strictly prohibited. Fair and equitable distribution
of wealth has been ensured by Islam through Zakat and Sadaqat, through
taxes and compulsory contributions levied by the Islamic state, and last of all
through the laws of inheritance and will. Thus, Islam, through its attack on
the concentration of wealth and its measures are taken for equitable
distribution of wealth, has paved the way for the establishment of socio-
economic justice in an Islamic state. The gulf between the rich and the poor
is narrowed and economic disparities are removed.
Another prominent feature of Islamic socio-economic justice is that
Islam imposes social rights over individual wealth. Wealthy relatives must
provide financial support to poor relatives. Muslims should also help needy
neighbors, slaves, and servants. The Holy Qur'an says that “They ask thee,
(O Muhammad), what they shall spend. Say that which ye spend for good
(must go) to parents and near kindred and orphans and the needy and the
wayfarer. And whatsoever good ye do, Lo! Allah is aware of it”25. Holy
Prophet (PBUH) was aware of the fact that only the payment of Zakat may
not be sufficient for the protection of these social rights. Prophet Muhammad
(PBUH), has said: "In one's wealth there are other rights to besides Zakat".
Ali, the fourth Caliph of Islam also said: "Allah has ordained that the rich are
to pay out of their wealth to that extent which is sufficient for the needs of
the poor; so that if they do not find food or clothing or struggle
(unsuccessfully for their living), it would be because the rich are not doing
their duty, and Allah will take them to task on the Day of Judgement and will
punish them.”26

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It is a religious obligation of Muslims to contribute as much as Islamic

State demands to fulfill the needs of the poor if Zakat revenues are
insufficient. Afzal-ur-Rahman in his book „Economic Doctrines of Islam27‟
quotes a few sayings of great jurists like Ibn Hazm. “Whoever has an extra
camel, let him give it to him who has it not and needs it; whoever has surplus
food, let him give it to him who is without it.” Most jurists before Ibn Hazm
had mentioned only extreme thirst as a justification for individual violence.
He criticizes them and says that if thirst justifies it, why not starvation or
lack of coverage which might prove equally fatal. "He says that if a person is
dying of thirst or hunger and the person possessing water and food refuses to
help him, the hungry or the thirsty man has a right to take it by force.”
Zakat is an integral part of the economic system of Islam and also
central means in bringing the welfare of society. Hazarat Abu Bakr (RA), the
first Caliph, even fought a war to crush those who refused to pay Zakat.
Islamic jurists like Ibn Hazm think that it justifies violence against those who
withhold surpluses while poverty and misery still exist28. The Islamic state
must protect the weaker against the powerful. Hazrat Abu Bakr (RA), the
first caliph stated the responsibility of the head of state in the following
words. "He that is weak among you is strong before me, in as much as I shall
restore unto him his due, if it please God; and he that is strong among you is
weak before me, in as much as I shall take that which is due from him, if it
please God.” The Islamic welfare state should not allow the rich and the
powerful to exploit the poor and destitute. Islamic welfare state took a
certain measure for avoiding such of exploitation. Islam has abolished the
Interest which was a strong apparatus of human exploitation in Arabic
society. Islamic state forbade the acquiring wealth by unfair means (Haram)
because it led to certain ills like bribery, usurping the wealth of orphans,
gambling, fraud, spurious weights, and fraudulent business practices.
Education and health are vital needs of society because healthy and
educated individuals play a vibrant part in the development of a nation. A
state cannot ignore these two areas because the socio-economic goals of the
welfare state will remain unattainable. It is the primary responsibility of the
Islamic State to provide free education and healthcare to all of its citizens.
Islam as a religion gives strong stress on education. It is evident from the
first verses of the Holy Qur'an which were revealed to Prophet Muhammad
(PBUH) says, "Recite in the name of your Lord who created”29.The Holy
Prophet (PBUH) always prayed to God, “My Lord! Increase me in
knowledge.”30 The Prophet of Islam put strong stress on education and made
it obligatory upon every Muslim to acquire education and knowledge. The
successors of the Holy Prophet (PBUH) remained persistent in
accomplishing the duty of the state to educate the people. The verses of the
Quran, sayings of Holy Prophet (PBUH) and later governance of pious
Caliphs have made it one of the very important duties of the Islamic State to
provide education to all its citizens. There is a misconception about the
Islamic state only promotes the education of the Qur'an and Hadith. Islam
gives significant importance to others to humanities, sciences and other
technical subjects. It is evident that before the start of a renaissance in

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Europe, Muslims scholars have done scholarly works in science and

philosophy. All these subjects were taught in the Madrasa of the Islamic
states.
Another distinctive feature of the Islamic State is to look after the
spiritual welfare of its citizens. Islam's welfare state also has to institute the
system of government as elucidated in the Qur'an and the Sunnah. Islamic
state provides a conducive environment for Muslim citizens to lead their
lives following the teachings of Islam but it does not mean that minorities
have no place and rights in the Islamic State. They enjoy full religious
freedom to perform their religious practices in their places of worship.
It is evident from the above-mentioned verses of the Holy Qur‟an and
sayings of Prophet Muhammad (PBUH) that it is the responsibility of the
Islamic State to provide basic needs to its citizens. Another significant
feature of the Islamic State is that it makes no distinction between Muslims
and non-Muslims. The Holy Qur‟an has explained the basic human needs in
these words: "There is therein (enough provision) for thee not to go hungry
nor to go naked; nor to suffer from thirst, nor the sun‟s heat”31.In this verse,
it is clear that basic human needs are food, clothing, and shelter which are
the minimum requirement of a human being to lead his life in this world. The
Prophet Muhammad (PBUH) also defined the minimum necessities of life in
one of his oft-quoted traditions. It is written that “The son of man has no
better right than that he would have a house wherein he may live, and a piece
of cloth whereby he may hide his nakedness, and a piece of bread and some
water”32.
Financing Welfare in as Islamic State
Every welfare state needs strong financial resources to fulfill its
obligations. In an Islamic state, funds are generated through various sources
following the Shari‟ah. Zakat is the major source of revenue collection for an
Islamic State. There are conflicting views on the role of the Islamic state
collecting and disbursing of Zakat. The Hanafi Fiqa agrees on the point that
the state is responsible for the collection and disbursement of zakat and their
claims are based on the following verses of the Holy Quran. "Take, [O,
Muhammad], from their wealth a charity by which you purify them and
cause them to increase, and invoke [ Allah 's blessings] upon them. Indeed,
your invocations are reassurance for them. And Allah is Hearing and
Knowing.”33 Other Jurists are against this role of the state. They claimed that
zakat is not a tax imposed by the state and the State does not interfere with
its function but later Islamic Caliph waged war on those who evaded it. The
supporters of state intervention claimed that the smooth distribution of Zakat
to the rightful beneficiaries is only possible with the help of the state. Shias
also do not support the notion of state intervention concerning payment of
zakat either. Another source is income from natural resources. Resources
provided by God vary in quantity from country to country. Their exploitation
either by the state or private individuals presupposed efficiency which will
encourage the mobilization of funds for financing welfare. Allah said: "So
distribute taxes among all people with justice and equity, and do not levy on
anyone a tax beyond his capacity". From this view, a progressive tax

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conforms to the provision of Islam for mobilizing funds in an Islamic state to

finance welfare. This will ensure social justice and equitable distribution of
income. Borrowing is the last option for an Islamic state in mobilizing funds
to finance welfare. It should be an interest-free loan either through Qard Al-
Hashanah or other modes of finance prescribed by the Shari‟ah. This can be
obtained from Islamic banks, private individuals and some Muslim states.
Role of Zakat in the Welfare of the Society
Zakat is the fundamental and vital constituent of Islamic social and
economic order. It is one of the five pillars of Islamic beliefs. The word
Zakat means purification and growth34. Zakat purifies the soul of the person
from self-centeredness and lust of wealth. It only brings spiritual purification
but also cleans his wealth. Quran Says “Take from their wealth so that you
might purify and sanctify them.”35 Zakat is a compulsory (Fard) religious
obligation of all Muslims men and women but there is one condition that one
should possess a specified limit of wealth, which is called “Nisab”36. If a
person is “Sahib-e-Nisab”, then he/she has to pay a prescribed portion from
the capital or savings like farm produce, cattle, business activities, paper
currency and precious metals such as gold and silver. The Holy Quran has
mentioned Zakat more than eighty times. Allah commands in the Holy
Quran. “So establish Salat and give Zakat, and hold fast to Allah”37. The
Prophet Muhammad (PBUH) said: “Islam was built upon five pillars: to
witness that there is no God but Allah and that Muhammad (SAW) is His
servant and messenger, performing the prayer, giving Zakat, performing
pilgrimage and fasting the month of Ramadhan.”38
The Holy Quran has categorically mentioned those persons who are
entitled to receive Zakat. The Quran says:“ The Sadaqat (Alms) are only for
the poor, the needy, those who collect them, those whose hearts are to be
reconciled, to free the captives and the debtors for the cause of Allah and for
the travelers, a duty imposed by Allah, Allah is full of knowledge &
wisdom39”.
Zakat, on the one hand, helps the needy and poor and on the other hand,
decreases the lust of wealth among the rich. The Holy Quran says, “And
whoso is saved from his avarice such are they who are successful.”40 The
holy Prophet (PBUH) also said; “Avoid from avarice as people before you
were annihilated due to avarice.”41 Zakat is also called “Sadaqa” which is
derived from “Side" which means truth. It is the sole responsibility of a
person to calculate the value of his assets and capital and then estimate the
amount for the poor and the needy (Zakat). The person is giving his fortune
only for the will of almighty Allah. The Holy Prophet (PBUH) also said:
"They are the losers on the Day of Resurrection, by the Lord of The Kaaba” I
asked “Who are they? May my Parents ransomed to you!” He said, “They
are the wealthy except those who spend here and there.”42 Zakat also brings
peace in society because it purifies wealthy people from selfishness and
indifference. It also helps bring a feeling of love and respect among the poor
for the rich instead of hatred. It makes an individual an accountable and
dutiful citizen. The Holy Quran says, “O you who believe! Obey Allah, and
obey the messenger and those of you who are in authority.”43

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Zakat has another distinct feature that makes it unique from all other
forms of charities in contemporary societies. It also helps those who are
under the huge liability of debt. In this type of situation, even a wealthy
person is entitled to receive Zakat. Islam always gives significant
prominence to the wellbeing of the individual but it does not mean that
collective welfare is overlooked. Zakat not only focused on the welfare of
individuals but also of the entire society.
It helps to reduce the gap between the haves and the have-nots. One of
the purposes of Zakat is to avoid such social and economic inequality. The
Holy Quran Says, “This (Wealth) may not circulate solely among the rich
from among you.”44 Zakat delivers social security to all segment of the
society. It is two ways of traffic. If a rich person helps poor because he has
wealth but if tomorrow, unfortunately, he becomes poor or needy, he can live
decently by getting assistance through Zakat. Zakat is not imposed on the
income rather on the savings and accumulated items. Even it is levied on
those items that have not been used for the whole years. It also discourages
the hoarding of wealth and properties. The Holy Quran says, “which you
give in Zakat, seeking Allah‟s countenance, has increase manifold.”45
In economics terms, Zakat is just another shape of redistribution of
income which helps increase production that stimulates supply. It may also
increase the purchasing power of the poor. Zakat helps to keep wealth
inflow that stretches it benefits the whole society. The holy Prophet (PBUH)
advised his companion "to teach them that Allah has made it obligatory for
them to pay the Zakat from their property and it is to be taken from the
wealthy among them and given to the poor.”46 Zakat can help to decrease
poverty. If proper Zakat system is established, the poverty will vanish away
from the earth.
When rich will help poor then it brings the people closer to each other. It
creates a stronger bond of real brotherhood based on mutual respect and
dignity. The holy Quran has made the performance of „Salat‟ and payment of
„Zakat‟ both as pre-requisites of Islamic brotherhood. The Quran says, “But
if they repent and establish worship and pay the poor-due (Zakat), then they
are your brethren in religion.”47 Another important point is that the poor and
needy acknowledged that the rich are helping them just for the happiness of
God and the rich do not feel proud about helping needy because it's their
religious obligation. The holy Prophet (PBUH) said that “No owner of the
treasure who does not pay Zakat ( would be spared) but (his hoards) would
be heated in the fire of Hell and these would be made into plates and with
these, his sides and his forehead would be cauterized till Allah would
pronounce Judgment.”48
It has been observed than in many instances Zakat givers pay thanks to
the receivers because they are helping them to fulfill their religious duty.
They also respect and honor of the receiver. The holy Quran says” “O you
who believe! Render not vain your almsgiving by reproach and injury.”49
Nowadays, beggary is rampant even in many developed western
societies. Islam does not allow the poor to stretch hands before others and
ordered the wealthy to care about the destitute. The holy Prophet (PBUH)

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said, “Whoever begs from people so as to accumulate more riches, he is

asking for live coal (fire) from Hell, so let him ask for a lot of little.”50
Islamic Welfare State: A Dream of Reality
There is a common tendency in almost all Muslim states to portray them
as the Islamic Welfare States. The Arab Gulf states have a higher welfare
aspiration. Oil-rich Arab countries such as UAE, Qatar, and Saudi Arabia
and to a lesser extent Qaddhafi‟s Libya are good examples of this welfare
model. These states have ambition for welfare but little has been done
practically. In the contemporary Islamic world, only two countries Turkey
and Malaysia have produced welfare for their citizens. In Iran in 1979,
Muhammad Raza Shah Pehlwi's government was overthrown and the
government with the Islamic Republic was replaced under the leadership of
Khomeini. Iran has strong persuasion to do the same but is severely
restrained with sanctions. Arab states have better economic development but
their welfare is restricted to a certain segment of the society, marginalized
groups are still for away from welfare benefits51. In comparison, Non-Arab
Muslim states have a better welfare approach, by providing welfare benefits
to wider participation. They have managed to bring out some welfare
policies to the wider portion of their populations, including minorities.
Another interesting development in Islamic countries over the last quarter-
century or so has been the growing ambition of Islamic identity. There is
visible from the projects such as Islamization of knowledge, mushrooming of
Islamic universities, Islamic Economics, interest-free Islamic banking, to the
point that we now also have lard-free Islamic chocolate. There is growing
realization among the western powers that are systematically trying to
exclude and devalue religion from the lives of Muslims but counter efforts of
Muslims have not been very successful on a large scale. Within Islamic
states, West-oriented liberal Muslim elites, having a hold over the state of
affairs like to complete the relegation of religion from public to private
sphere but the majority of the population in these countries have a different
mindset and they have a strong antipathy against the Western ideals. Islam
does not accept a cleavage between the sacred and the profane. Thus, while
conceptualizing the Islamic welfare, the modern standard in the Muslim
world will fall short of the Islamic standard. Muslims are skeptical about the
modern welfare-state paradigm because it only fulfills material needs but for
the Muslims equally important is the moral and spiritual needs. Pakistani,
Turkish, or Iranian attempts to have an Islamic welfare state are neither
intelligent nor originally Islamic because the modern economic systems
(capitalism and communism) are not fully compatible with the Islamic
principles.
Pakistan as a Case Study
Most people in Pakistan believe that Pakistan is the only Muslim
country that was established in the name of Islam. According to the
Constitution of Pakistan, Pakistan is an Islamic state with Islam as the
official religion of the country and all laws should conform to Sharia52. In
1977, a military General Zia-ul-Haq imposed martial law with the intention
of Islamization of institutions. He promised to establish an Islamic state and

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Al Qalam, December 2019,Vol 24,Issue :2 The Islamic Welfare State
53
enforce Sharia law . The main focus of his policy of “Islamization was
regulative, punitive and extractive and Zia little attempt to bring socio-
economic equality under Islamic law”.54 In Pakistan, several religious
Political parties have the aspiration for enforcement of Sharia which will
ultimately lead to the emergence of the Islamic welfare state. In the 2018
elections, the first point of the Islamic parties' alliance (MMA) election
manifesto was the implementation of Shariat laws. A militant group named
Tehreek Nifaz-e-Shariat Mohammadi tried to enforce Shariah law in the
Malakand Division of Pakistan. All these historical events indicate a strong
desire in Pakistan for the Islamic welfare state. Different groups are adopting
different ways for its implementation. In 2015, Khadim Hussain Rizvi
established Tehreek-e-Labbaik Pakistan, a religious-political organization.
He again took the slogan of religion as massive agitation in the country and
locked down the capital and later on the provincial capital.
In 2018 elections, Pakistan Tehrik Insaf (PTI) won the elections and
former cricketer Imran sworn as Prime Minister of Pakistan. He had
expressed his aspiration to make Pakistan an Islamic welfare state on the
principles of the earlier Islamic state of Medina. In April 2019, a leading
newspaper quoted his words, "Prime Minister Imran Khan has said that we
have entered the final phase to build Pakistan on the principles of Riyasat-i-
Madina - a society based on justice, compassion and the dignity of our
human beings”55. Imran Khan aspires to make Pakistan a progressive nation
and an „Islamic welfare state‟. He has not dreamt of anything different from
other leaders of the Muslim world like Turkey‟s Erdogan or the ousted
Mursi‟s government in Egypt.
Conclusion
It is evident from the above discussion that the Islamic welfare state has
various dimensions and responsibilities but also various interpretations by
different sects of the Muslims. This is always an ideal model of state for
every Muslim but in spite of strong aspiration for the creation of an Islamic
welfare state, one cannot find a single Islamic state in the world to be
presented as a model. Another strange thing is that in different Islamic states,
different roots have been adopted for achieving this goal. In Afghanistan for
instance, the Taliban started an armed struggle for the creation of an Islamic
State. On 4th April 1996, Mullah Umer, the supreme leader of the Taliban
was declared Amir-ul-Momineen (Commander of the faithful). This also led
to the same type of struggle in the North-Western Province of Pakistan. In
Turkey, The Welfare Party was established. This party conceived of
democracy in instrumental terms, serving their quest to move the Turkish
state and Turkish society in a more Islamist direction. The Muslim
Brotherhood (al-Ikhwān al-Muslimūn), is a transnational Sunni Islamist
organization founded in Egypt by Islamic scholar Hassan al-Banna in 1928.
Initially, as a Pan-Islamic, religious, and social movement but later it
advanced into the political arena, aiming the establishment of a state ruled by
Sharia law. This party spread the most famous slogan worldwide being:
"Islam is the solution".

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Refrences
1
Welfare resides in a man‟s state of mind or consciousness which is made up of
his satisfactions or utilities. The basis of welfare, therefore, is necessarily the
extent to which an individual‟s desires are met. http://www.economicsdiscussion‫۔‬
net/welfare- economics/a-c-pigous-economic-of-welfare/18912
2
Chapra, Muhammad Umer. The Islamic Welfare State and its Role in the
Economy. Islamic Foundation, 1979.
3
ibid
4
Ali al-Tantawi and Naji al-Tantawi, Akhbaru Umar (Damascus: Daral-fikr,
1959), p.268.
5
Iqbal, Mohammad. The reconstruction of religious thought in Islam. Stanford
University Press, 2013.
6
Al-Quran 3:159
7
AL-Quran 42:38
8
Al-Quran 12:40
9
AL-Quran 7:54
10
Al-Quran, 2:107
11
Muslim, 1:126
12
Abu Yusuf, “Kitab al-Kharaj”, his most famous work, is a treatise on taxation
and fiscal problems of the state prepared for the caliph
13
Chapra, ibid
14
Abu Dawud al-Sijistani, Sunan Abu Dawud: 3528
15
ibid
16
ibid
17
Abū al-Hasan 'Alī Ibn Muḥammad Ibn Habīb al-Māwardī, was an Islamic jurist
of the Shafi'i school most remembered for his works on religion, government, the
caliphate, and public and constitutional law. His famous works include: Al-Ahkam
al-Sultania w'al-Wilayat al-Diniyya (The Ordinances of Government); Qanun al-
Wazarah (Laws regarding the Ministers); Kitab Nasihat al-Mulk (The Book of
Sincere Advice to Rulers); Kitab Aadab al-Dunya w'al-Din (The Ethics of Religion
and of this World).
18
Al-Ghazali (full name, Abū Ḥāmid Muḥammad ibn Muḥammad aṭ-Ṭūsī al-
Ġazālī), was one of the most prominent and influential philosophers, theologians,
jurists, and mystics of Sunni Islam. He was of Persian origin. His famous works
include; Incoherence of the Philosophers, Autobiography, The Revival of Religious
Sciences, The Alchemy of Happiness and The Decisive Criterion for Distinguishing
Islam from Clandestine Unbelief.
19
Ibn Khaldun (Abū Zayd „Abd ar-Raḥmān ibn Muḥammad ibn Khaldūn al-
Ḥaḍramī) was a leading Tunisian Arab historiographer and historian. He is widely
considered as a forerunner of the modern disciplines of historiography, sociology,
economics, and demography. He is best known for his book, the Muqaddimah or
Prolegomena ("Introduction"). The book is a complete history of the world and

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Al Qalam, December 2019,Vol 24,Issue :2 The Islamic Welfare State

inspects the rise and fall of empires. The book touches on sociology, geography,
history, and economics.
20
Shams al-Dīn Abū ʿAbd Allāh Muḥammad ibn Abī Bakr ibn Ayyūb al-Zurʿī l-
Dimashqī l-Ḥanbalī (1292–1350), commonly known as Ibn Qayyim al-Jawziyya.
He is known as Imam Ibn al-Qayyim in Sunni tradition and he was an important
medieval Islamic jurisconsult, theologian, and spiritual writer.
21
Taqī ad-Dīn Ahmad ibn Taymiyyah (1263 -1328), known as Ibn Taymiyyah
for short, medieval Sunni Muslim theologian, jurisconsult, logician, and reformer.
Ibn Taymiyya believed that Islamic policy and management was based on Quran
and that the goal of al-siyasa (politics, the political) should be to protect al-din
(religion) and to manage al-dunya (worldly life and affairs). Religion and the State
should be inextricably linked, in his view, as the state was indispensable in
providing justice to the people, enforcing Islamic law by enjoining good and
forbidding evil, unifying the people and preparing a society conducive to the
worship of God.
22
Al-Quran 9.34
23
Al-Quran 9:35
24
Al-Quran 7: 59
25
Al-Quran 2: 215
26
Jamia Tirmizi: 617
27
Afzal-ur-Rahman, Economic Doctrines of Islam, vol. I (Lahore: Islamic
Publications, 1980), p. 56
28
ibid
29
Al-Quran 96: 1-5
30
Al-Quran 20: 114
31
Al-Quran 20: 118-119
32
Tirmizi, 1:130
33
Al-Quran, 9:103
34
Al Yasooi, Louise, Maloof, Urdu Translation: Ismat Abu Saleem (nd) Al-unjid,
Maktaba Danyal, Lahore. P.446
35
Al-Quran 9:103
36
Nisab for Zakat deduction on bank accounts has been set at Rs44, 415 for the
year 2019 in Pakistan (The News, May 3, 2019).
37
Al-Quran 22:78
38
Al-Jame Al-Sahih: 8; Sahi Muslim: 19
39
Al-Quran 9:6
40
Al-Quran 59:9
41
Abu Daood, Suleman Bin Ash‟as (2002), Farid Book Stall, Lahore, P.664
42
Tirmizi: 617
43
Al-Quran 4:59
44
Al-Quran 59:7
45
Al-Quran 30:39
46
Ibn Mājah: 1783; Abu Daud: 1584

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47
Al-Quran 11:9
48
Muslim, Ibn Hajjaj (2006), Sahih Muslim, Farid Book Stall, Lahore, V.1,
P.699).
49
Al-Quran 2:264
50
Ibne Majeh: 1783
51
Saudi Arabia's women vote in election for first time in 2015
(https://www.bbc.com/news/world-middle-east-35075702) and on 26
September 2017, King Salman issued a statement recognizing the right of
Saudi women to drive in keeping with Sharia. Licenses were set to be issued
to women starting on 24 June 2018.
52
Constitution of 1973 is more Islamic in character than the previous two
constitutions of 1956 and 1962 of Pakistan. There are clear indication that the
present constitution, emphasis to establish a real Islamic system in all aspects of
social life. For such objectives, more Islamic provisions have been laid down in
constitution of 1973. It is provided that no law can be made against the Islamic
provisions. Two special institutions for Islamisation under the constitution have
been established; Federal Shariat court and Islamic Ideology council to recommend
ways and means to bring existing laws of the country in conformity with Islamic
principles.
53
Haqqani, Husain. Pakistan: Between Mosque and the military. Carnegie
Endowment, 2010.
54
Rizvi, Hassan Askari. Military, State, And Society in Pakistan. 1st ed. NEW
YORK: Palgrave, 2000.
55
The News, April 25, 2019

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